(14) Anupurvi,
which enables the soul to retain during the moments of transition from one
life to another the form of its last incarnation. This is of four kinds,
corresponding to the four
gait's
(conditions of existence), namely:

(i) Human,
(109)

(ii)Deva,
(110)

(iii)Nark
(pertaining to the residents of hells), (111) and

(iv) Animal (Tiryanch).
(112)

(15) Agurulaghu,
which has reference to the weight of matter, of which any particular body
may be made. Literally, the
word Agurulaghu
means neither light nor heavy, hence it has reference to that energy which
is responsible for the manufacturing of the material of the different
bodies, which, bulk for bulk, is neither heavy like iron, nor light like
cotton-wool. (113)

(16) Upaghata,
by whose operation are formed such organs as are inimical to the very
organism to which they belong e.g., big, bulky belly, long horns, and the
like. (114)

(17) Paraghata,
the energy that makes organs, which might be used for the destruction of
others, such as sharp horns, poisonous fags and the like. (115)

(18) Atapa,
which makes a heat-producing and luminous body, such as that of the prithavikayaJivas
in the solar orb. (116)

(19) Udyta,
the energy which produces a phosphorescent, that is, luminous, but not
heat-producing, organism, e.g., the body of a fire- fly. (117)

(20) Vihayogati,
the energy which enables one to fly, or move through air. It is either
Shubha
(grace- full) (118) orashubha (the opposite of graceful). (119)

(21) Breathing (uchchhvasa).
(120)

(22) Trasa,
which procures birth in the classes of Jivas
above the one- sensed type. (121)

(23) Sthavira,
which leads to birth in the class of one-sensed Jiva.
(122)

(24) Badara, which
produces a body capable of offering resistance to, and of being resisted
by, other bodies. (123)

(25) Sukshma,
which produces a body incapable of offering resistance to, or of being
resisted by, others. (124)

(26) Periapt,
the power to utilize the particles of matter for the full development of
certain physical and mental faculties. (125)

This is of six kinds,
namely--

(a) The
power to absorb nourishment,

(b) The
power to build the body from the nourishment absorbed,

(c) The
power to develop physical organs and faculties, including that of sense
perception,

(d) The
power to maintain breathing and circulation of blood,

(e) The
power of speech, and

(f) The
power of discrimination, or thinking with the help of the physical organ
of thought.

(27) Aparyapti,
the energy, which does not permit the development of the any of the six
parayaptis
or powers described under the next preceding head. (126)

(28) Pratyeka,
which appropriates a body to one soul only. (127)

(29) Sadharan,
which enables a body to be appropriated by more than one souls. (128)

(30) Sthira,
the energy which retains the various dhatus
and upadhatus
in their respective positions in the body. The dhatus are juices, blood,
flesh, fat, bone, marrow and semen; and the upadhatus wind, bile, phlegm,
nerves, sinews, skin and the digestive fire. (129)

(31) Asthira,
the energy which tends to disturb the equilibrium of dhatus
and upadhatus.
(130)

(32) Shubha-Nama-karma
is a prakriti, which imparts attractiveness to the limbs of the body.
(131)

(33) Ashubha-Nama-karma
is the energy, which makes the bodily limbs unattractive and offensive to
look at. (132)

(34) Subhaga-Nama-karma
is an energy which makes one the object of love by others. (133)

(35) Durbhaga-Nama-karma
acts in the opposite way to the Subhagaprakriti.
(134)

(36) Susvara
renders speech agreeable and melodious. (135)

(37) Dusvara
makes the voice croaky and unpleasant to hear. (136)

(38) Adeya
imparts radiance and glow to the body. (137)

(39) Anadeya
makes a body devoid of radiance or glow. (138)

(40) Yashakirti
makes one popular in the world. (139)

(41) Ayashakirti
operates in the opposite way, and makes one unpopular. (140)

(42) Tirthankara-Nama-karma
raises one to the supreme status of a Tirthankara
(God). (141)

VII. Gotrakarmas
are the two kinds, that which secures one's birth in a noble, influential
or prosperous family (Uchchagotra)
(142) and that, which drags the soul into opposite kinds of surroundings (Nichegotra).
(143)

VIII. Antarayakarmas
comprise the following five kinds of karmic
energy:

(i) That which
interferes with the making of gifts, though we may be willing to do so,
(144)

(ii) That which
steps in to deprive us of gain, though we might do all in our power to
deserve it, (145)

(iii) That which
prevents one's enjoying things, which can be enjoyed only once, such as
food, (146)

(iv) That which
interferes in the enjoyment of things which may be enjoyed in more than
once, such as pictures, and (147)

(v) Lack of
effectiveness to accomplish anything, though we may do our best to
succeed. (148)

It will be seen from
the above classification of karma-
prakriti
that the total number of energies falling under the eight groups is 148,
which exhaust the whole range of karmas
thought it is possible to divide and sub-divide them still further under
many heads. Of these, the number of energies which fall under the
description of the Namakarma
alone is ninety-three, the remaining fifty-five being divided among the
other groups. The number of
prakriti of the Ghatiakarmas
out of these fifty-five is forty-seven, which comprise five of Jnana
varaniya,
nine of darsana varaniya,
twenty-eight of Mohaniya
and five of Antaraya,
the remaining eight, along with the ninety-three of the Namakarma,
are all Aghatia,
since they do not prevent to the natural properties of the soul from
becoming manifested. It is these 47 energies of the Ghatiakarmas,
which stand in the way of salvation, and debar us from the enjoyment of
our natural attributes --omniscience, bliss, and the like.